A commentary vpon the Epistles of Saint Paul to Philemon, and to the Hebrewes together with a compendious explication of the second and third Epistles of Saint Iohn. By VVilliam Iones of East Bergholt in Suffolke, Dr. in Divinity, and sometimes one of the fellowes of the foundation of Emmanuel Colledge in Cambridge.

CHAPTER 1.

1. AN introduction is made into the deity of CHRIST. 2. A confirmation of it. 1. Simply, then comparative∣ly. 1. For his person. 2. For his offices. An intro∣duction is made by a comparison betweene them in the time of the law, and of the Gospell.

A comparison is made betweene them in foure respects where∣in we excell them.

• 1. In regard of the matter of the Doctrine delivered to them:
• 2. Of the manner, how it was delivered.
• 3. Of the time when.
• 4. Of the persons by whom it was delivered.

For the matter of the doctrine, it was dispensed to them at sun∣dry times, divided into many parts: that is the nature of the Greek word. It was given them by piece meale, now a part, then a part. They had one part of it in Adams time, another in Noahs: one in Abrahams, an other in Moses time: one in Davids time, another in Ieremies, Isaiah's, and the rest of the Prophets. It was parcelled out to them, as the capacity of the people in sundry times did re∣quire: but we have the doctrine of salvation at one lump propoun∣ded to us, in one whole and entyre Summe. Thus God hath dealt more graciously and bountifully with us. They had one flower now, and another anon: we have all the flowers in Gods garden sweetly smelling all at once in our nostrills. They had now a loafe and then a loafe: now a draught and then a draught of the Lords Wine: the whole Magazen of God Almighty is opened to us. Then how thankfull ought we to be to God above them? And how carefull should we be to enrich our selves with these heavenly wares, that may freely enter the whole store-house of the Lord of hoasts?

2. For the manner: God delivered his will to them after di∣verse manners; to Abraham by Angels, in the shape of men; to Moses in a bush and a cloud; to Samuel in a dreame; to Ezekiel in visions: by the oracles and answers of the Priests, in a soft winde,

as to Elias, by thunder, &c. To us he hath delivered his will in one manner, by the sweet and comfortable voice, by the powerfull and majesticall voice of his owne Sonne: never man spake as he, which taught in the streets of Ierusalem and of Iudea in his owne person, and after his resurrection and ascension, he sent his Apostles abroad, as his Legats and Deputies into all the world. This one manner, farre surpassed all the manners, whereby God spake to them. Those were darke and obscure; this plaine: many of those were terrible to the hearers, insomuch, as they ranne to Moses and desired that he might speake to them, not God, lest they died; this was a most milde and amiable manner; Come unto me all ye that are weary and heavie laden, &c. He stood with unfolded armes ready to imbrace them; he spread forth his wings as a loving Hen, to gather all as chickens un∣der them. We are to magnifie God for this one manner whereby he now speaketh to us. Variety doth delight, yet it is not alwayes the best. The World was in best case, when they had but one Tongue, Speech and Language. Variety of tongues in respect of the Originall, was but a curse on mankinde: and it is far better now with the Church, since Almighty God began to speake to us after one manner by his Sonne, than when he spake after so diverse man∣ners under the Law. Therefore let us be thankfull for it, and reve∣rence the voice of his Sonne.

3 For the time; he spake to them in old time, in the first and el∣dest age of the world; he speakes to us in a new time, when all are made new by our Saviour CHRIST. It was said by them of old times, sayes CHRIST, Mat. 5.21.27. But I say to you, this new time wherin all things are made greene, fresh and flourishing by our SAVIOUR CHRIST, is far more excellent than that old time of the world.

4 For the persons by whom, or in whom it was delivered. Hos. 1.7. Psal. 63.11. Sweare in him, 1. By him: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Yet there is a great emphasis in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: GOD spake in them, moving their hearts and tongues, 2 Pet 1.21. The Prophesie came not in old time by the will of man, but holy men of GOD spake as they were moved by the Holy Ghost, Mat. 10.20. It is not you that speake, but the spirit of your Father which speaketh in you: not in those alone that wrote, but in all from Adam, Ier. 7.25. whereof some were of the bloud-royall, as Isaiah. Some of the Priests, as Ieremie. Some of the common people, as Amos. GOD spake in them to the Fathers, not in the Patriarchs alone, but in all. But our estate is farre more excellent: he spake to them by the Prophets, which indeed were rare and singular men, worthy to be had in high price and estimation: yet not worthy to be named with CHRIST by whom he speaketh to us.

They were men; Christ, by whom God speaks to us, is GOD and Man: they were wise, could foretell things to come, aptly and pithily interpret the Word of GOD, yet all their wisdome and knowledge was borrowed; Christ was wise of himselfe, clad with

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his owne feathers; they mortall and corruptible, dust and ashes; CHRIST never saw corruption, but abideth for ever and ever; they were servants in the House of God; Christ is the Sonne, yea, the Lord and owner of the house. Therefore wonderfully hath God honoured us in the time of the Gospell, above them in the time of the Law. If a King should speake to us by one of his Privie Councell, it is much: but if he speak to us by his sonne and heire ap∣parant to the Crowne, it is a greater dignity. The Prophets were of Gods Councell, as the Preachers be at this day: the Iewes were ho∣noured, that God would speake to them, by them; but to us hee hath spoken by his onely Sonne, therefore our honour is the grea∣ter:* 1.1 we are set in an high chaire of dignity above them: happy are the eyes that see that which we see: Many (Prophets and Kings) have desired to see these things which we see, and have not seene them. God give us grace to use our happinesse to his glory and the salva∣tion of us all.

In this the Old and New Testament are equall; God is the Au∣thor of them both. God spake by the Prophets then, and he speak∣eth now by his Ministers. The word of the Lord, the burthen of the Lord,* 1.2 thus saith the Lord. These were the preambles of all the Pro∣phets. God spake by the mouth of David; as he spake by the mouth of all his Prophets.* 1.3 So God speaketh by the mouth of the Preach∣ers at this present day: It is not you that speak, but the spirit of your Fa∣ther which speaketh in you. Wee are the Ambassadours for Christ, as though God did beseech you by us. When we teach, God teacheth: when we exhort, God exhorteth: when we reprove sinne, God re∣proveth sin. It makes no matter what the man be, that speaketh, so as he be the lawfull Minister of Christ; God speaketh by the man, when the man speaketh Gods word. When the Ambassadour of the King of Denmark, of France, or any other Countrey, speaketh in the Court, the King speaketh whose person he doth represent: when my Lord Chiefe Iustice gives the charge at the Assizes, the King gives the charge, for he sustaines the Kings Person, and is a Commis∣sioner for the King: so when the Preacher speakes in the Pulpit, when he in Gods name gives a charge against pride, malice, &c. God himselfe speakes and gives the charge. Oh that this were imprinted in the hearts of all that come to Church! the Preacher is a man as thou art, but God speakes by him: and if thou despise him, thou de∣spisest God that speakes in him.

VERSE 2.

WE have seene the estate of them in the time of the Law. Now let us take a view of our condition under the Go∣spell.

Theirs were the first dayes; ours be the last. In those that were the first dayes, some new Doctrine was daily to be expected: but in these last dayes, GOD hath opened to us his whole coun∣sell, there is no mint of any new Doctrine to be looked for; now nothing but the second comming of our SAVIOUR CHRIST is to be expected, which hath revealed the whole will of his Father to us. If an Angel from Heaven preach any other Doctrine, than that which wee have received in these last dayes, let him bee ac∣cursed.

2 In the last dayes there is greatest aboundance of knowledge. In the last dayes I will powre out my Spirit on all flesh.* 1.4 GOD then was sparing of his Spirit, he sent it downe by drops: but now he powres it out upon the Church: they had the Moone-light, we have the Sun-light. Therefore if we be ignorant, our condemnation shall be the greater: as GOD knowes, a number of ignorant persons are in this glorious light of the Gospell; yea, in those Towns where the Candle of Gods Word hath shined brightly, these many yeares together. The preaching of the Word is a well of water, but we will not come with our buckets to fetch water at this Well: or if we doe, we come with riven buckets, the water runs out by and by.

3 These last dayes wherein we live, are the most dangerous: sinne overfloweth with a full streame.* 1.5 In the last dayes perillous times shall come. Never did sin shew her selfe with such a brazen face as it doth now: Men now stick not to set themselves against the Word of GOD it selfe, to call the authority of the Scripture in question, whether all things be true in it or not? To band them∣selves against the Preachers, if not openly, yet secretly, and to pull downe, if possible, the Church it selfe: these be the last times where∣in we live; GOD keepe us in them by his holy Spirit.

4 Seeing they be the last dayes, let us not be so much in love with them. Will any be bestowing great cost on his house the last day, when he is to goe out of it? These are the last dayes of the world, wherein we are ready to be turned out of the house of this world: therefore let us not be inflamed too much with the love of it. In the first dayes, when they entred first into the farme of the world, they might be merry and jocund: we live in the last dayes, when we cannot have long to tarry in it, therefore let us not be glewed and wedded to it: let us use this world as if we used it not,* 1.6 for the fashion of this world fadeth away in these last dayes: let us so live, that whensoever Christ comes to judgement, we may meet him joyfully in the Ayre, and be translated with him into his king∣dome of glory.

Spoken unto us.] 1. To the Apostles first, that saw and heard him; then to all Christians. [His] must be understood, Mat. 21.37. But last of all he sent unto them his Son: [in his Sonne,] Col. 2.9. For in him dwelleth all the fulnesse of the Godhead, bodily.

The which Sonne, speaketh to us by his Ministers to the worlds end: they had servants to speake to them, but God hath spoken to us by his Son; yet even his Son is little regarded. Many of the Pharisies knew him to be the Son of God, this is the Heire, yet they said, come let us kill him. I am perswaded, if CHRIST were now alive, and preached many yeeres together in this Towne, yet there be some so maliciously set against the Word, and the preach∣ers of it, that they could finde in their hearts to kill him. Hee that heareth you, heareth me: and he that goeth about to kill them, goes about to kill CHRIST too: What a vile age doe we live in?

What manner of Son? not adopted, but naturall:

1 Heire. The Son is the Fathers Heire: he hath a right and in∣terest to all his Fathers goods and lands: when his Father is dead, he hath the same power, lordship, and authority over all, that his Father had. So Christ, Psa. 2.8. Iohn 16.15. Ioh. 17.10. Yet God his Father never dieth: He is Heire as God and Man, the King and Me∣diator of the Church,* 1.7 All power is given unto mee in Heaven and Earth.

God appointed Him, He did not intrude Himselfe: He was not appointed Heire, because being in time made, He deserved it by His holy life; as Photinus said, not only Heire in time, but with the Fa∣ther, before all times.

Of all.] Of all persons as well as of all things. CHRIST hath a right to all: he that taketh away any thing bequeathed to the Heire, by the Will and Testament of his Father, robs the Heire, and is guilty of theft: if we goe about to take any thing away from CHRIST, we rob Him: our soules and bodies are Christs, there∣fore let us not keepe them away from Him, but consecrate them wholly to him.

* 1.82 We are Heires by Him: the poorest man that beleeves in Christ, is an Heire, though he have scant a place to hide his head in, nor a good meales meat all the week long. Christ Himselfe was Heire of all when He breathed on the Earth, yet He was hungry, thirsty, had no money in His purse; when the receivers of tribute came, He had not an house to dwell in: then He had a right to all, though He had fruition of little. So is it with us. Men are wont to make much of them that be Heires to great Personages: the god∣ly are Heires, not of Men, but of God; not of transitory Lordships, or fading Kingdomes in this world, but of a Kingdome that cannot be shaken in the world to come: make much of them. If we see the Heire of a Noble man, we reverence him; especially if he be the Kings Heire. Good Christians are the Heires of the King of Kings, therefore have them in high price and estimation: but the world knowes not these Heires, therefore she makes no reckoning of them.

If the Kings Sonne should come to a towne in a beggars weede, no man would regard him: no more doe they the heires of God, be∣cause many of them doe not flourish in pompe and honour, and wealth as others doe: yet let not that discourage them; GOD knowes them, the Angels know them, and account them their bre∣thren, and CHRIST will know us at the day of judgement, when he shall say to many that were gay-fellowes here, I know you not: let that be a sufficient comfort to us.

2. Arg. He that made the world is God: CHRIST made the world. Ergo. CHRIST was not made: hee was a maker. The ages: the times themselves, which have beene from the begin∣ning. The world continues from age to age, therefore the ages are put for the world, Hebr. 11.3.

The world was made by CHRIST, not as by an instrument, or an inferiour, but as an equall, a workeman of equall power with the Father.

1. The world is of Gods making: therefore it is to be high∣ly esteemed of us.

The Tabernacle was of Bezaleels making, that was furnished with all skill and wisedome, therefore the more regarded by the Is∣raelites: the Temple was of Salomons making, the wisest man that ever was, therefore in that respect more honoured by the Iewes.

A picture of Apelles making would be in great request: The world is the glorious worke-man-ship of God Almighty, therefore to be admired of us all. If a stranger be in a boat on the Thames, he cannot but wonder at the brave buildings that be scituate on it: shall we passe through this famous frame, and superexcellent buil∣ding of this world set up by God himselfe, and not wonder at the wisedome, power and goodnesse of God, that made it? Wee see what a goodly coate the earth hath: Salomon in all his royalty was not so clothed as it: we see the Sunne in the firmament, the Moone, the Starres GOD Almighty his Candles, birds of the ayre, beasts of the field, fishes of the Sea, the admirable worke of our owne bo∣dies; yet they doe not make us almost to thinke of GOD. The Gentiles had no booke but this to looke upon, yet it left them with∣out excuse. Let us all behold GOD, even in the creation of the world.

2. Though the world be a worthy worke, and that of GODS making, yet let us not admire it too much: as there was a time when it was set up; so there is a time when it shall be pulled downe. The Disciples stood gazing on the Temple wondring at the workeman∣ship of it;* 1.9 but CHRIST told them that one stone should not be left upon another: So the time shall come, as Saint Peter speaketh, when the whole world shall passe away with a noise,* 1.10 the elements melt like fire: therefore let us not be too much in love with this world: Let us lay up treasure especially in the heavenly Ierusalem that abideth for ever. This world is but an Inne, wherein we take up

a nights lodging. If thou commest to an Inne, be it never so faire, wilt thou alwayes continue there? Nay, thou wilt leave the Inne, and make hast to thy house, though it bee nothing so beautifull as the Inne. Remember that this world is but an Inne, be it never so goodly a piece of worke, hasten to that house, that is made without hands, eternall in the heavens. Plato sayd that the world had a be∣ginning, but should have no ending, that is confuted by Aristotle his Scholler. If it had a beginning, it must have an end too, that cannot be avoyded. Therefore he to make it eternall, would have it to be without both, wherein he bewrayed his ignorance of God and his word.

* 1.113. All things in the world were made by CHRIST: with∣out him nothing was made: he is the first begotten of every crea∣ture, whether principalities or powers, &c. The Angels were made by him, and we men are made by him: he is the maker of all things in the world: we are all his creatures; therefore we are bound to glorifie him, especially we men for whom all things are made. Men are wont to say of a Noble man, or Gentle man, by whom they have ascended to great wealth; such a one was my maker, I am bound to love him, I owe him all duty: CHRIST is thy ma∣ker, hee fashioned thee in thy mothers belly, hee put into thee the breath of life, in him thou livest, moovest and hast thy being: therefore thou art bound to doe him all the service thou canst. Da∣niel reproved that great King, that he forgate the God in whose hand his breath consisted: we have all breath by God, yet we forget him. The Devill is our marrer and undoer, CHRIST is our maker; yet a number serve the Devill more than him. CHRIST made thy mouth, therefore praise him with it, raile not on him and his Ministers with that mouth which he made: he made thy eyes, therefore looke up to heaven with them, looke not on faire Women with them to lust after them. CHRIST made thy feet, therefore goe not to the Ale-house with them, till thou be past witte and ho∣nesty too; but goe to the house of God with them for the salvation of thy soule, &c.

VERSE 3.

THe former might seeme by participation and similitude to be adscribed to Christians: we are the Sonnes of GOD and heyres of GOD:* 1.12 you are the light of the world, sayes CHRIST. Therefore here hee ascendeth higher, shewing that CHRIST is of the same nature and essence with GOD: as the brightnesse of the Sunne is of the same essence with the Sunne, and as the brightnesse proceedeth from the Sun; so Christ is of the same essence with the Father, and proceedeth from the Father, as the brightnesse from the Sunne: he is lux de luce: and as we know the Sunne by his brightnesse; so the Father by Christ.

And the expresse image of his person. The former did shew that CHRIST was of the same nature with the Father: but this, that he further resembleth the person of the Father; every Sonne is of the same nature and essence that his Father is of; but every Sonne is not like the person of his Father, in stature, countenance, voice, gesture, &c. Whereas there is nothing in the person of the father, but it is expressed in lively colours in CHRIST: not a painted forme, but an engraven forme. As if a mans picture were taken in brasse or Waxe; all the lineaments of his face, hands, and the rest of the parts of the body might evidently be seene in it: he that beholdeth the one, beholdeth the other, Col. 1.15. Io. 14.9. the eternity of the God-head, his wisedome, power, justice and goodnesse may be seene in CHRIST. This is the third argument to prove the deity of CHRIST, and it is drawne from the identity of the divine essence: Hee, that is the brightnesse of Gods glory, and engraven forme of his person is GOD: but CHRIST is the brightnesse of GODS glory, and engraven forme of his per∣son. Ergo—

He shewes him in the fourth place to be God by the worke of preservation. He that beareth up the world by the mighty power of his providence, is God, Exod. 15.13. Isai. 46.3. Deut. 1.31. Cap. 32. v. 11. but Christ beareth up the world by the power of his providence. Ergo, hee beareth it up, else it would fall. Some say that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is put for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ruling all things. Yet the metaphor is significant, Christ beareth up all things in heaven and earth. There were two pillars that bere up the house, where Sampson played, and the Philistims were assembled together: but Christ is the only pil∣lar that beareth up the house of the world.

The Poets write much of one Atlas, that bore up the heavens with his shoulders: but our Saviour Christ is the true Atlas that beareth up heaven and earth.

As he made the world, so he beares up the world, and keepeth it up from falling. If it were not for him; the Sunne, Moone, Stars, and all the host of heaven would fall to the ground: if it were not for him, the birds of the ayre, the fishes of the Sea, the beasts of the field would drop away in a moment: the earth would sinke downe under our feet, the Sea would overflow his bankes and drowne us all. Our Saviour Christ beares up all: in regard of their nature he beareth up the Devils themselves, and all his instruments in the world: he does not beare them out in their wickednesse, but hee beareth up their essence. In him all live, breath and have their being.

But more particularly, in love and mercy he beareth up his children, and the members of Christ; as a father beareth his Sonne,* 1.13 and taketh him up into his armes, so doth he those whom he hath adopted in Christ: Nay, as a mother beareth the infant,* 1.14 so doth he us; as an Eagle fluttereth about her young ones, so the Lord bea∣reth us on his wings. This may bee a singular comfort to us all

wheresoever we be, on the water or on the land, in the day or night, though we be among the thickest of our enemies, nay among De∣vills; yet the Lord Iesus beareth us in his hands, and none can take us out of his hands.

This should cause us all to stand in aw of him, to be afraid to displease him. Will any be so madde as to make holes in the ship that beareth them? Will any hew downe the pillars that beare up the house? Shall a child scratch out the eyes of the nurse that bea∣reth him? Our Saviour Christ beares us up all: therfore let us not like rebels fight against him by our sinnes: let us please him, all that we can,* 1.15 by whom wee are borne up. They of Tyre and Sydon sought Herods favour, because their land was nourished by him: all men throughout the wide compasse of the world are nourished by our Saviour Christ. The breath would quickly be out of the nostrills of us all, if it were not for him. Kings, Princes, Noblemen, Gentle∣men, Merchants, Clothiers, Rich and Poore depend upon him: if he take away his hand, we are all gone. Therefore let us serve him with all our might, that beareth us up with his mighty word. It is not our riches, our Silver and Gold, our Sheep and Oxen, that can beare us up: then the rich man would never have dyed. It is Christ that upholdeth us all. Let us all therefore feare and reverence him: wee especially that be his Ministers, of whom he hath such a father∣ly care, being the watchman and keeper. Let us above all others glorifie this GOD that beareth us up by the hand of his power and mercy.

The fifth argument to prove the deity of Christ is drawn from the worke of redemption. He that hath purged us from our sins, is God. But Christ, &c.

This is spoken of whole Christ: His humanity was the instru∣mentall cause of this purgation; his deity the efficient. We are purged by the word, as by an instrument applying this to us; and by the Sacrament of Baptisme sealing it up in our hearts, Ephes. 5.26. but by the bloud of Christ Meritoriè, Acts 20.28. by the obla∣tion of his owne body, and the shedding of his owne bloud; not by an Angell, not by the co-operation of our merits with him∣selfe.

Not of His owne, for He knew no sin: but ours, that are bred, borne, and brought up in sin: of all our sinnes He hath not left one unpurged.

Not by our selves, nor by Angels. Here the slie and nice di∣stinction of the Iesuits is taken away, which they invented of late to make us beleeve, that by the Doctrine of Merits they derogate no∣thing from the glory of CHRIST. Indeed they say, that we may make satisfaction for sin and merit Heaven: yet it is not we that doe it, but Christ by us: not our workes simply in themselves, but as dyed in the bloud of CHRIST. Our merits are Christs me∣rits, and therefore they may deserve Heaven. I but Christ hath pur∣ged our sins by Himselfe, not by our selves: he hath done it by his

owne bloud immediately, not mediately by our workes dyed in His bloud: therefore that is a meere delusion to mock the World withall.

This is a singular benefit, that we receive from Christ a purga∣tion from all our sins. Sin is an heavie load and importable burthen: a man had better have a mountaine than one sin hang on Him. Hence it is, that they cry, O ye hils fall on us. In what a pittifull taking was Iudas, when he felt the horrour of his sin not purged, by the Lord Iesus! How did he houle and cry, I have sinned▪— and at length, tooke a rope and hanged himselfe? There is no torment to the tor∣ment of sin: this is in a manner the only hell: though we be never so rich, have never so many bags of gold and silver, lye on beds of downe, have never so many friends and Physitions about us; yet if the worme of conscience lye gnawing on us for our sins, our mur∣ders, adulteries, drunkennesse, &c. That we have no hope that Christ died for them; in what miserable case are we? The Hypocrite would give 1000. Rams, 10000. Rivers of Oile, the fruit of his body for his soule: as a man that is dangerously sick would give any thing for health: so a man that is oppressed with the burthen of his sins, would give any thing that they were removed.

Now CHRIST IESUS alone hath purged us from our sins. Apply this purgation to thy selfe by the hand of a true and a lively faith, and then thou art a happy man: if CHRIST had not purged us from sin, we had fried in hell for ever. Therefore let us magnifie the Lambe that was killed for us, and give prayses to him for ever. Worthy is the Lambe who hath purged us from our sinnes, to receive power and riches, and wisdome, and strength, and honour,* 1.16 and glory, and blessing. Againe, hath Christ purged us from our sinnes, and shall we tumble in them? Hath the Physitian purged thy body and made thee whole, and wilt thou by ill diet make thy selfe sick? Christ the heavenly Physitian hath purged us from sin that made us sick to death, and shall we run into sin againe? O that men would ef∣fectually consider of this great benefit, the purging of our sins by Christ! Who hath purged us? not an Angell, but the Son of God: with what hath He purged us, not with the bloud of Martyrs, but with His owne bloud: to what end hath He purged us? not that like swine we should still wallow in the myre of our sinnes, but that we should be an holy Nation, a royall Priest-hood, a peculiar people to Himselfe, zealous of good workes. Therefore as CHRIST hath purged us from our sins, so let us hurle away our sins, and have nothing to doe with them, least we crucifie againe the Lord of life. That proverb is knowne to us all; the Hogge to the myre: a Hogge is washed cleane and faire, he runs into the myre againe: what a filthy sight is that? So it is for one whom Christ hath purged from sin, to returne to them againe: a Dogge to his vomit. Who can abide to see a Dogge take up that which he hath cast out of his belly? and a loathsome sight it is to see men daily, yea hourely to take up the Vomit of their old sins againe.

How hath Christ purged us from sin, when as sin still remaineth in us all? If we say we have no sin, we deceave our selvs, &c. The answer is easie: there is in sin, materia & forma; the matter still remaines to exercise us withall; but the guilt that is, the forme of sin, which gave an esse to it, that is taken away by Christ. In so much as we may say, death where is thy sting, hell where is thy victory? the strength of death is sin; but thankes be to God, which giveth us the victory through our Lord Iesus Christ.

The sixth and last Argument to prove the deity of Christ, is ta∣ken from His exaltation: which is fitly inferred upon the former humiliation. He that sitteth on the right hand of the Majesty on high, is GOD: but CHRIST sitteth on the right hand of the Ma∣jesty on high. Ergo. He doth not say, standeth: that belongs to Ser∣vants and inferiors: but he sitteth. Kings, Senatours, Iudges sit when they heare causes.

He sits, not at the commandement or appointment of another, but of Himselfe: He knowes His place, and takes it: not at the left hand, but, which is higher, at the right hand: His fathers equall.

Regia majestas, the Kings Majesty is more magnificent then to say the King. Prov. 25.27. Scrutator majestatis opprimetur à gloria. Heb. 8.1. We have such an High Priest, who is set on the right hand of the throne of the Majesty in the heavens.

Christ could not purge our sinnes but by dying: He was faine to shed His bloud and to dye for us: yet He rose againe, ascended into Heaven, and fitteth on the right hand of the Majesty on high. Out of this we have two notable comforts.

1 If Christ sitteth above in the highest places, then he beholdeth all things here below. A man, that is upon the top of some high Tower, may see farre: and Christ being in the high Steeple and Tower of Heaven, can see all things on the earth. He that is upon the top of an high Tower, may see men, but he cannot discerne who they bee: Christ sees them, and discernes them too. If the wicked bee laying of plots and snares against His Children, Christ being in Heaven sees them, and in due time will overthrow them: and He that sitteth in Heaven, laugheth them to scorne. This is a sin∣gular comfort, that our Head, King and defender is in Heaven, and hath equall Power, Glory and Majesty with God. If thou hast a friend in the Court, that sits daily by the King, and is in favour with him, wilt thou care for any in England? we have a friend that sit∣eth on the right hand of God, and hath all power in Heaven and earth; therefore let us feare nothing; he will keepe us, none shall doe us any harme, but it shall all turne to our good in the end.

2 As Christ sitteth in the heavens: so we shall one day sit there with Him.* 1.17 Many shall come from the East, and from the West, and from the North, and from the South, and shall sit downe in the King∣dome of God.* 1.18 Yee shall sit on the twelve Seates and Iudge the twelve Tribes of Israel. Which is not spoken of all the Apostles; for Iudas never sate there: nor yet of the Apostles onely, but of all

Christians: Know yee not that wee shall judge the World? wee shall one day sit in Heavenly places with Christ: wee sit there already in our head, but we shall likewise sit there in our owne persons with our head. Let this comfort us against all the calamities of this life: here the children of God are oftentimes made the wickeds foot∣stooles, they sit on them and tread on them: no reckoning is made of a godly man. A rich man that is a common drunkard and whore-master shall be more esteemed of by many then a godly poore man. Here they sit as forlorne persons, none regards them. Many times they sit weeping and wayling, for their sinnes, for their children, for crosses in goods, in bodies, in good name; the wicked deriding them, jesting at them, making songs of them in the Ale-houses: but let this comfort us against them all; how contemptible soever we sit here, wee shall sit with CHRIST IESUS, though not in that degree of glory, yet in the same kingdome of glory with him for ever.

VERSE 4.

THe Iewes in generall were bitter enemies to Christ: they that thought most highly of him, tooke him to be but some admirable Prophet, like Moses, or an Angell in the shape of man. Therefore here he shewes him to be above the Angels: Where, 1. A proposition comprehending in it the excellency of CHRIST: above the Angels. 2. A confirmation of it by di∣verse strong and invincible arguments.

• 1. CHRIST is the Sonne of God: So are not the Angels.
• 2. The Angels worship CHRIST: therefore hee is their superiour.
• 3. The Angels are Ministers and servants: Christ is the Lord to whom they minister.
• 4. CHRIST is an everlasting King: So are not the Angels.
• 5. CHRIST made heaven an earth: So did not the Angels.
• 6. CHRIST sits as an equall at the right hand of GOD, whereas the Angels are ministring spirits, and stand round about his throne: therefore it must needs bee confessed that Christ hath a chaire of dignity above the Angels, and for that cause is the high and eternall God; and is become by vertue of his Deity being from all eternity with the Father, better than the Angels by many de∣grees: they are not worthy to be named with him the same day. A more surpassing name above them .i. greater honour and dignity, then they, Phi. 2.9. Eph. 1.21. he hath given him a name .i. A pre∣rogative and priviledge: this name came to him jure haereditario, by descent, as it doth to the Sonne from the Father.

CHRIST is exalted into a chaire of dignity above the An∣gels. This is a singular comfort to the Church. The Angels are great, mighty, puissant and glorious creatures: wee men cannot

endure the presence of an Angell: many of the Saints have fain∣ted for feare, at the sight of Angels: yet our Saviour Christ that hath dyed for us, our elder brother, the Lord protectour of his Church and Children, is farre more excellent than the Angels. If he be above the good Angels, then above the bad: therefore let us not feare all the Devils in hell. Christ our captaine is above them, and able to trample them under his feet.

VERSE 5.

I But how proves he this, that Christ is more excellent then the Angels?

1. By a relation betweene GOD and him, which agreeth not to the Angels: He brings it in by the way of an interrogation, after the manner of Rhetoritians. That CHRIST is the Sonne of GOD, hee doth not prove by his preaching, which made some to confesse it, never man spake as this man doth: not by his miracles, the stilling of the Sea, and Windes, which made some come and wor∣ship him: not by his resurrection, ascension and sending of the Ho∣ly Ghost from heaven: the Iewes would have cavilled at these: but he proveth it by two places of Scripture.

What Sonne? The naturall Sonne of GOD, begotten of Gods essence: the Angels are made by God, but not begotten of God, as Christ is.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, discretivè, thou alone, whereby he distinguishes him from other Sonnes. The Angels, Iob 1.6. The Magistrates, Psalme 82.6. are called the Sonnes of God, in regard of the Majestie of that rule and dominion which they exercise in the name of God, whose sons they are in respect of their office: but they not begotten of the es∣sence of GOD, as Christ is. God begetteth us by the word of truth, but that is mediately: hee begat Christ immediately of himselfe.

To day: some referre it to the Virgins Wombe: to day. i. When thou wast conceived, begotten and borne of the Virgin. Athanas. and Cyril. others interpret it de hodie quodam infinito: To day .i. from all eternity: in such a day as lasteth for ever, Hebr. 13.8. So Augustine.

To day: In this cleere light of the Gospell, I have manifested thee to be my begotten Son, Matth. 3.17. So the word, hodiè, is used, Hebr. 3.13. as he was begotten of the Father from all eterni∣ty: so hee was begotten by him anew againe in the mindes and hearts of men, when he was revealed to them by the preaching of the Gospell, after Christ his resurrection and ascension into heaven, Rom. 1.4.

This first text of Scripture the Rabbins themselves expound of Christ, 2 Sam. 7.14. No doubt but that was spoken of Salomon, that was to build a Temple unto God. Many things are peculiar

to him, as the words immediately following: yet Salomon was a type of Christ, which is our true pacificus, who built a more glori∣ous temple to God, which was the Church.

And some things there be in that prophesie which cannot be ap∣plyed to Salomon, but to Christ, as Verse 12. the seed that shall pro¦ceed out of thy body, Salomon was come out of Davids loynes al∣ready: CHRIST was to come of him: which is called the seed of David, and the Sonne of David. 2. Verse 13. Salomons king∣dome was not established for ever: 11. Tribes were rent from his Sonne.

By Christ we also are made the Sonnes of God: and God is our Father. I goe to my God and your God, to my father and your father. We are all the Sonnes of God by faith in Christ Iesus: the Spirit cryeth in our hearts, that is, makes us to cry, Abba, Father.

1 What an honour is this? Seest thou a man that beleeves in Christ? though never so poore a man, he is a Kings Son, the Son of the King of Kings, and Prince of Princes.

2 As Christ hath made us the Sons of God, so let us live like the Sons of God: If I be your Father, where is my honour? will a child play the wag in his fathers sight? he will reverence his Father more then so: we are continually in the sight of our heavenly Father, He compasseth our pathes round about, not a thought in our hearts but he searches it out: therefore let us feare Him, let us commit no sin in any secret closet, because our father seeth us. Potiphers Wife picked out a time when no man was in the house, then shee sayd to Ioseph, come lye with me I pray thee; here is no man to looke on us. I but our Father is in the house, therefore let us not sin because of him: let this bee a bridle to restraine us from all Sin.

VERSE 6.

ANd when againe hee bringeth in: the Prophet, or rather God the Father: a trajection of the particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. As if it had beene said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: or rather no trajection. For once He brought him into the world in the Verse going before, when at His exhibition in the flesh Hee manifested it to the world, that Hee was His onely begotten Sonne, as Matth. 3, 17. chap. 17, 5, 27, 54. He brought Him in first, when Hee sent Him to take flesh of the Virgin. 2. When after His Ascension Hee manifested Him to the world by the propagation of the Gospell over all the earth: therefore when Hee sends Him at the day of judgement, to judge the World, He brought Him into the World to take posses∣sion of it as His owne house. Chrys.

He is the first begotten Sonne of Blessed Mary, in respect of His humanity: of God, in respect of His deity: because He was the first begotten of Him, before any creature was: Col. 1.15. He is uni∣genitus

respectu naturae; primogenitus respectu dignitatis. The first begotten had a priviledge above all his brethren:* 1.19 So had Christ: In Hebr. elohim: which may bee applyed to the Angells, or Magi∣strates: the Seventie expound it of the Angels, which hee fol∣loweth.

Divine worship is proper to God. Matth. 4.10. CHRIST must be worshipped. Ergo, He is God. 2. The Angels must wor∣ship Him; therefore they are inferiour to Him. Not some, but all: the highest of them all. God alone is to be worshipped: thou shalt worship the Lord thy God? There is a civill and humane worship, that may bee ascribed to men. So Abraham worshipped the Hit∣tites in bowing himselfe to them: So Iacob worshipped Esau in bow∣ing to him seven times. Thus the Subject may be said to worship the Prince, when he kneeles to him in token of reverence: thus the Husband is said to honour the Wife as the weaker vessell, which is counted a kinde of worship: but divine worship is proper to God alone. Saint Paul and Silas were worthy men, yet would not bee worshipped by the Lycaonians; when they were about to offer Sa∣crifice to them, as if they were Gods, they rent their clothes, and would none of it. Saint Peter was a famous Apostle, yet he would not bee worshipped: nay the Angels themselves refuse divine wor∣ship, Reve. 19.10. none but God must have a divine worship given to Him.

Then how sharply are the Papists to be reproved, that worship the images of our Lady and other Saints? Nay what a presumptu∣ous man is the Pope, that will have Kinges and Princes fall at his feete?

He takes on him to command the Angells of Paradise: even they also must worship him. They pray to images, they offer to ima∣ges, they expect ayd and Succour from them. What could they doe more to God Himselfe? They praise their Idols for benefits received. Christ is worshipped, and that by the Angells, the highest creatures of all: therefore He is God. 1. Laud and magnifie Him, subject your selves to Him, as to your Lord and Master, acknow∣ledge Him for your King. So they doe in the Apocal. they cast downe their crownes at his feet, they sing praises to him Day and Night.

Now if the Angels worship Christ, shall not we men that be dust and ashes worship Him? If the Lords of the Privie Councell stand bare to the King, shall not we silly men of the Country doe it? The Angels that dwell in the Court of Heaven with God, worship Christ: and shall not we on earth doe it? Let us worship Him, and Him alone: let us not worship our gold and silver, as Covetous men doe, and come within compasse of Idolatry: let us not worship our pleasures as Epicures doe, and make their bellies God: but let us worship Christ as the Angels doe. If thou lovest any thing more then Christ, if thou fearest any above Christ, if thou trustest to any more then to Christ, thou art not a right worshipper of the

Lord Iesus. We worship Christ with our lips, we have His Name in our mouth; but we worship Him not with our hearts and lives. A great number of Christians are like the Souldiers that sate a Crowne of thornes on Christs head, put a reede in stead of a Scepter into His hand, cloathed Him with a purple garment, and in the end did nothing but mocke Him. So wee talke gloriously of CHRIST, and of His Kingdome; in words wee professe Him to be our King; but wee doe not worship Him in truth and sincerity, and serve Him in holinesse and righteousnesse, as we ought to doe.

VERSE 7.

Πρὸς for περὶ, ad for de: unlesse it be in regard of the anti∣thesis, verse 8. or, quod ad angelos attinet.* 1.20 It is an other argument taken from the Angels, whereby he proves Christ to bee Superiour to them: The Son is greater than the servant: Christ is the Son, the Angels are servants. Ergo.

Hebr. createth: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which useth: for it is ad usum adhibere. Beza translates it, which made his Angels windes, and his ministers a flame of fire: which useth them as windes and lightning.

1 The Angells are Created: Christ is the Creator.

2 They be finite Spirits: He an infinite Spirit.

3 They be messengers: Christ the Lord, that sendeth them: Spiri∣tus est nomen naturae; angelus officij: ex eo quod est, Spiritus est: ex eo quod agit, angeus est. Mat. 4.11.

His Angells Spirits: of a lively and swift nature; not flesh which is lumpish and heavy.

They all agree together: have one minde in praysing God, and doing good to the faithfull and elect of God: therefore there needs no superiority among them, as there doth among men that are of jarring dispositions. One may be called an Arch-Angell in regard of some peculiar businesse committed to him for the time: as the Subject is sent Embassadour from the Prince for the time.

And His Ministers a flame of fire.

1 Fire is lightsome and strikes a terrour into men, so doe the An∣gels, when they appeare. 2. Reg. 6.17. they be called, Seraphim urentes, ab ardore seu inflammatione. Esay. 6.

2 Fire is of a subtile and piercing nature: So are the Angels, they are quickly heere and there.

3 Fire consumes and burnes up: so doe they the wicked, our ene∣mies. This is the greatest honour of the Angells to be Gods Mini∣sters and Messengers: So must we count it the greatest dignity of all men on the face of the earth. Though thou beest a rich trades-man, a wealthy Merchant, a gentleman of great revenewes, a Knight, a Lord, or a King: yet the most magnificent stile thou canst have is this, to bee GODS Minister and Servant, to be his messenger and

to goe on his errands. As the Centurion said of his Souldiers, I say, to one goe, and he goeth, &c. So God has Angels under him; If he say goe, they goe—The counsell and Parliament house have their messengers whom they send into all quarters of the land: So the high Court of Parliament held in heaven, hath his messengers, namely, the Angels, whom God sendeth into all the world. Let us be his Ministers and messengers, as the Angels bee: let us not bee the Devills messengers, for to runne on his errands: if he say, dwell in malice, kill thy brother, &c. Let us not doe this; but if God injoyne us any thing, let us be his messengers. We say in the Lords prayer, thy will be done in earth as it is in heaven: the Angels in heaven doe the will of GOD with all cheerfulnesse; so let us doe on the earth.

VERSE 8.

HE doth not call him his messenger or Minister, but he gives him his owne title: and here he speakes of his authority. In his throne is signified his inauguration into his kingdome: by the scepter the administration of his kingdome.

* 1.21That Psalme is first to bee understood of Salomon, then of Christ: he is the fairest among men, Verse 2. Grace was in his lips: he rideth on the word of truth.

Princes have thrones, so hath CHRIST.

Salomons throne was but for a short time, this for ever and ever. What manner of kingdome? administred in equity, Isai. 11.3. swayed with righteousnesse: there is no respect of persons with him: he is just in his government, he will punish the wicked, com∣fort and defend the godly. CHRISTS Scepter is a scepter of righteousnesse; there is no partialitie, no unjust dealing with him: If his owne servants sinne, he inflicts punishment on them, as well, as on the wicked: judgement beginneth at his owne house first. If a King will reforme his kingdome, he must reforme his owne court first; so doth CHRIST in the government of the world: if they of his owne family offend, he will begin with them first. Moses murmured, therefore hee lost the enjoying of the land of Canaan. David a man after Gods owne heart committed adultery; there∣fore his wives were deflowred before his eyes, and he had like to have lost his kingdome for it. Therefore let not us that be within the Walls of the Church, flatter our selves in our sinnes; wee may drinke, &c. CHRIST will be mercifull to us, nay, his Scep∣ter is a Scepter of righteousnesse, he must punish sinne wheresoever he findes it.

VERSE 9.

THat the Scepter of CHRISTS kingdome, is a Scepter of righteousnesse, hee proves by two effects: he loves righte∣ousnesse, and hates iniquitie: ergo, it is a Scepter of righte∣ousnesse.

Hebr. It is, because: both are good and true. The cause of good government is the grace of God: and God rewardeth good government.

Thy God, by generation: Ours, by creation.

Hath anointed thee—Hereby hee is distinguished from GOD the Father: as Genesis 19.24. GOD the Father anointed him, in respect of his humanity.

With the oyle of gladnesse: with the graces of the Holy Ghost, which make the hearts of the faithfull glad and cheerefull to every good worke; as they that were anointed in the time of the law, were made the fitter to those businesses which GOD injoyned to them. Further, because they made CHRIST glad to powre downe those graces on his Church: IESUS rejoyced in the spi∣rit, Luk. 10.

We are Christs fellowes, as men; as members of his body, and as his brethren, we are anoynted: touch not mine anoynted, Psal. 105.15. and 2 Cor. 1.21. Wee in measure; hee above measure Rom. 12.3. Io. 1.16. Io. 3.34. he is Sanctus Sanctorum.

Who be those that are Christs fellowes? Surely the faithfull: wee are his servants and fellowes too. The head is above all the members of the body, yet the head and members are fellowes: the husband hath a superioritie over the Wife, yet the man and the Wife are fellowes: Christ is our Husband, we by his grace and fa∣vour are his Wife; therefore his fellowes: the eldest Sonne and heyre to a Nobleman hath many prerogatives above the rest of his brethren; yet in that they be brethren, the Sonnes of one Father, they are all fellowes. So CHRIST our elder brother is above us: yet because wee are his brethren, wee may bee termed his fellowes.

By this oyle of gladnesse is meant nothing else, save the graces of the spirit. The oyntment shall teach you, sayes Iohn:* 1.22 the Holy Ghost is this oyle or oyntment. Where we have many observations and instructions.

1. All the oyle that we have comes from God: we have no grace but it is of him: the uprightnesse of Noah, meekenesse of Moses, zeale of Phineas, sincerity of David, the patience of Iob, the hope of Abraham, the wonderfull faith of the Centurion, the knowledge of Ezra and Paul, that spake with tongues more than all, the courage of Peter, all is of God: it is he that anointed us

with his holy oyle; therefore let us be proud of no gift, but use all in feare and trembling to the glory of the giver.

There is one that bestowes precious oyle on thee, with that thou anointest thy face, and hast a cheerefull looke; thou art not to praise thy selfe, but him, that gave thee the oyle: all our spirituall oyle comes out of Gods shop; therefore let us magnifie him for all: if hee anointed Christ, much more us: hee was anoynted with this oyle as he was man; otherwise as he was God, he had all ful∣nesse of himselfe.

2. If Christ were anointed above his fellowes, then his fel∣lowes also are anointed, though not in that measure hee was: wee have a little Crewse full of oyle; but he hath a great Pot full of it: yet every Christian must have some oyle, else he is a Christian in name, not in deed.

Hence it is, that we are called Christians of Christ, because wee are anointed as he was: but none may be called Iesuits of Iesus, be∣cause there is no Saviour beside him: wee may communicate with him in the name of Christ, but not in the name of Iesus: and if we be Christs members, we must have some oyle, as well as our head. Saint Paul profited in the study of the law above his fellowes: therefore his fellowes profited something. CHRIST was an∣nointed above us: therefore wee must bee anointed too. If thou hast no knowledge in the will of God, no faith, no zeale, hope, meekenesse, patience, thou art no Christian: therefore let us intreat the LORD to anoynt us with this oyle dayly more and more.

1. Oyle was a token of consecration in the time of the law. Aaron and his Sonnes, Saul, David, and all the Kings by oyle were consecrated to the Lord,* 1.23 and set apart to an holy use: Iacob powred oyle on the pillar whereof he was purposed to make an altar to the Lord. So we by this heavenly oyle of the spirit, are dedicated to God, as a royall Priest-hood, an holy nation, a peculiar people, zealous of good workes.

2. Oyle gives a sweet taste to the meat: whereupon God com∣manded that on the meat offering should be powred oyle and in∣cense:* 1.24 oyle for the tast, and incense for the smell. So this spirituall oyle of Gods graces makes us a sweet and pleasant meat to the Lord: the wicked he will spew out of his mouth; but in us, that are seasoned with the oyle of the spirit, he takes singular delight.

3. Oyle supples the wounds that be in a mans bodie. The Sa∣maritane powred oyle into the wounds of the man, that lay halfe dead, by the high way side: so the oyle of the spirit supples us a∣gainst the wounds of sinne, a certaine perswasion being setled in our hearts of the love of God towards us in Christ.

4. Oyle makes a man nimble: therefore wrastlers in all ages were wont to anoint themselves with oyle, that they might bestirre their joynts the better: So the graces of the spirit make us more live∣ly in Gods service, to wrastle with great alacritie with Satan and all the enemies of our salvation.

5. Oyle keepes the body Soluble, and is a meanes to purge it from many grosse humours: So the graces of the spirit clense us from many sinnes, which are the corruptions of the soule.

6. Oyle swims aloft above all other things, it will have the preeminence above all liquid things: So the oyle of the Spirit car∣ries us aloft, makes us to have our conversation in heaven.

7. Oyle makes the lampe to burne: the five foolish Virgins went to buy oyle for their lamps. So the oyle of the Spirit makes us to continue burning in zeale and all good workes.

8. Oyle makes a man chearefull: he hath given him oyle to make him a cheerefull countenance: when men would looke cheerefully, they annoint their faces with oyle. So the graces of the spirit infuse unspeakable cheerfulnesse into the faithfull: for this cause it is cal∣led the oyle of gladnesse: none so merry, none so cheerfull, as they that bee anoynted with this oyle.* 1.25 There was great joy in Samaria when this oyle came to the City, when the Gospell of Christ was planted among them. The Iaylor rejoyced with all his household, that by Saint Pauls Preaching he believed in God: the Christians in the Primitive Church, being for the most part poore folke, eate their meate with gladnesse and singlenesse of heart, praising God. This oyle makes us exceeding cheerefull in all estates and conditions. Sometimes indeed we have cause of weeping for our selves and o∣thers. Saint Peter wept bitterly for his denyall of Christ.* 1.26 There be some of whom I tell you weeping: yet this cheerfull oyle of the Spirit comforts us in the middest of all calamities whatsoever: in Sick∣nesse, poverty, in the losse of goods and friends too, yea in the houre of death it selfe. David was in a pittifull taking; the City was burnt wherein he was, his wives taken prisoners,* 1.27 the people ready to stone him: yet having this oyle in him he was of a cheerefull heart. It is said of him, yet David comforted himselfe in the Lord his God. Some are afrayd to become strict livers, because they suppose there is no mirth in that way. Christians must be ever weeping with Heraclitus, they may not goe to the Taverns and Ale-houses, they may not bee dancing, skipping and rejoycing as other men: yes verily, they that be right Christians, anointed with this oyle of the Spirit, are the mer∣riest men in the world: they may in some respect, though not as he did, be alwayes laughing with Democritus.

There is no peace, saith God, to the wicked: if no peace,* 1.28 then no true joy: they may be merry in their cups, as Belshazzar was; but the soundest mirth is among the godly, that are anointed with this oyle of gladnesse. Come Warre, peace: health, sicknesse, death, life: they are merry in the Lord, ready to sing as the Swanne doth, at the sight of death. What a joyfull man was Saint Paul, when he was in the Lions mouth at Rome? I am now ready to be offered:* 1.29 henceforth there is laid up for me a Crowne of righteousnesse— There∣fore let us intreat the Lord to anoint us with this oyle of gladnesse; it surpasseth all the joy and mirth in the world.

All the faithfull have some of this oyle: but Christ is anointed

with it above us all. Semper excipio Platonem, said hee; So when we talke of rare and excellent men, we must say, we alwayes except our Saviour Christ. Noah was a famous man, Abraham a notable man; Moses, David, Salomon, were of great renowne; Peter, Paul, Thomas were adorned with singular graces: yet Christ is many de∣grees above them.* 1.30 As he sayes of a good huswife, many women have done valiantly, but thou surmountest them all: So though many of GODS children were beautified with the oyle of the spirit; yet CHRIST surmounts them all: he is annointed above his fellowes: they were as starres, he as the Sunne. Therefore let us all doe reve∣rence to him: we are Saints, but he is Sanctus Sanctorum, and of his fulnesse we all receive.

The principall scope of the place is this. CHRIST is above all, above all men, above all Angels, above all creatures whatso∣ever. Which must needs bee a pillar of singular comfort for us to leane upon, that the King and protectour of the Church is the high, mighty and eternall God: all stoope to him. Let Satan spew out the Sea of his malice against us: let his instruments rage never so much: let the cruell and bloud thirstie Iesuits be continually plot∣ting against us, as out of all question they are never idle; yet let us not be dismayed: CHRIST our head and keeper is above all: he hath all power in heaven and earth; hee sits in the high tower of heaven, sees all their doings and laughs them to scorne. This doct∣rine concerning the deity of CHRIST, in the pressing whereof the Holy Ghost is so large and ample, is not lightly to bee passed over: let us all apply it to our owne hearts, that it may bee a bultwarke to us in the time of need, that seeing he is God blessed above all for ever and ever, so we may boldly put our trust in him in this world, count our selves safe under the shadow of his wings, and reigne with him in the world to come.

VERSE 10.

AN other Argument from the Creation of the world. Christ is the maker of heaven and earth: therefore GOD, Ier 10.11.

Psalme 102.25. This Psalme intreateth of the deliverance of the Church out of captivity in Babylon, of the re-edifying of the Temple, and the repairing of the Walls of Ierusalem: which is fur∣ther to bee applyed to our deliverance from sinne, to the building up of the Walls and Temple of the Church: whereupon the Psal∣mist converteth his speech to CHRIST, the true instaurator of the Church.

Lord: to whom all Creatures are subject as servants to their LORD.

In the beginning: therefore CHRIST was before that be∣ginning:

Io. 1.1. Before Abraham was, I am, Io. 8.58. CHRIST is the beginning of the world who was before it had a beginning.

Layd the foundation of the earth: made it firme, sure and so∣lid, so as it cannot be moved: contrary to those Philosophers, that are of opinion, that the heavens stand still, and the earth moveth, though it cannot be discerned with the eye.

And the heavens, i. all the heavens: the firmament and the ayre; are the workes of thy hands: it is a metaphor borrowed from Carpenters and Masons; else God hath no hands.

CHRIST in setting up the building of the world observed an other order then earthly Artificers. When they goe about to build, they lay the foundation first, and set on the roofe afterwards, for they cannot build otherwise: but this celestiall builder made the roofe first, and the foundation afterwards:* 1.31 first he spread forth the heavens as the roofe, and afterwards laid the foundation of the earth: which was a lively demonstration of his unspeakable power.

Heaven and earth is the workemanship of CHRIST, the high and eternall God. In that respect it should be admired by us all: if thou haddest a picture of Apelles making, that famous and renowned Painter, wouldest thou not often looke upon it? The world is the admirable picture of God Almighty, in whom the trea∣sure of all wisedome is hidde: therefore let us behold it with admi∣ration. If the Tabernacle were now to bee seene which was of Aholiabs and Bezaleels making, or if the goodly Temple that was of Salomons setting up, were now to bee seene, we would runne and ride many a mile to take a view of it. The frame of the world set up by the wise, high and eternall God, surpasses them all, yet we goe through it, we looke upon it, and it never carries us to the contem∣plation of the wisedome and power of GOD. The reason is, be∣cause it is so common and ordinary a sight. They that come first to London, and looke on Pauls and Westminster, upon the faire Tombes, and costly ornaments that be in them, are ravished with the sight of them: but if they have beene there long, they passe by them and regard them not.

So is it with us: because we see the Sunne, Moone, and Stars, the glorious curtaine of the heaven, the birds of the ayre, fishes of the Sea, beasts of the field, the goodly coate of the earth dayly, which is better arrayed than Salomon was in all his royaltie; be∣cause these are common, they are not esteemed of us. Let us re∣member they be the handy worke of God, a glasse wherein we be∣hold the everlasting God-head, and in that respect; let us view di∣ligently, and bee brought to the knowledge, the feare and love of God by it, that hath made all these things for our sakes.

VERSE 11.

AS CHRIST had no beginning, so he shall have no ending. The heavens shall decay, but not he. Thus CHRIST is eternall, without beginning and ending: who as he is the beginning of the world, being before it had a beginning; So hee is the end of it, who shall continue when it hath an end.

2. He is immutable. They are young and old; so is not Christ: he remaines alwayes in the same estate and condition.

All garments in the world in the end waxe old, Deut. 29.5. So the whole fabricke of the world: there is not that cleerenesse of light, in the Sunne and Moone, that there was: not that force and strength in the Starres: the earth is not so lusty and lively.

Old things are not wont to be had in any price or estimation: who cares for an old paire of shooes that bee not worth the ta∣king up?

Who regards an old Coate that hath no strength in it, but is ready to be torne in pieces? Who will give much for an old house, the timber whereof is rotten, and it is ready to fall on his head? Now is the last age of the world, it hath continued many thousand yeeres, it is now as an old house, an old garment that cannot last long: therefore let us not be too much in love with it.

There was some reason, why in former times, when this buil∣ding was new and strong, when the coate and garment of the world was fresh, faire, and of good durance, that men should set their af∣fections on it: but now when the beauty and strength of it is gone, why should we be enamoured with it? Let us use it, as if we used it not: and let us long for that day, when both the heavens and the earth, and we our selves likewise shall be changed and be translated with CHRIST into the kingdome of glory: the heavens are most fitly resembled to a garment. Observe the similitude and dis∣similitude.

• 1. A garment covers a man: So doe the heavens.
• 2. The substance of a garment must be before, as Silke, Vel∣vet, Cloth, else you can make no garment: but CHRIST made the heavens of nothing.
• 3. A garment must have a forme or fashion: So has this an ex∣cellent one.
• 4. A garment stands in need of mending: we need be at no cost nor labour in mending of this garment; but CHRIST by the power of his providence upholds it.

VERSE 12.

NOw this vesture of the heavens is spread abroad, and cast as a mantle about us: then it shall be folded up. Esay 34.4. And all the host of Heaven shall be dissolved, and the heavens shall be rolled together as a scrole, and all their host shal fall down as the leafe fal∣leth from off the Vine, and as a falling figge from the figge-tree: but CHRIST yesterday, and to day the same, for ever: there is not a shadow of turning in Him: He is the same both in respect of His essence and promise.

Properly to speake, CHRIST hath no yeeres. In the first or fortieth yeare of such a Kings reigne: but CHRIST reigneth without yeares. This is spoken onely for our capacity. Such a King reignes so many yeeres and in the end hee dyes: but Christs yeeres never faile.

The world it shall be changed. Plato, lighting on the bookes of Moses, affirmed that it had a beginning: but would not grant it should have an ending: which opinion of his Aristotle confuteth; for Omne genitum est corruptibile.

Democritus, Empedocles and Heraclitus, held that it had a be∣ginning; and shall have an ending: yea, some of them did speake of two destructions of the world; the one by water, the other by fire.

There shall not be consumptio, but mutatio & renovatio mundi.

1 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, praeteribunt. Marc. 13.31. Non peribunt: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 transit. 1 Cor. 7.31. Non, interit.

2 Figura mundi, non natura. 1 Cor. 7.31. the fashion of this world passeth away.

3 As the old world perished by water: so shall the new by fire. 2 Pet. 3.6. but the substance of that perished not: no more of this.

4. It shall be delivered onely from corruption,* 1.32 for the which it sigheth.

5 There shall be new heavens and earth, 2 Pet. 3.13. Apo. 21.1.

6 As our bodies shall not perish, but be changed, of corrupti∣ble made incorruptible, 1 Cor. 15. And as it is in the little world of mans body, so it is in the great world. Vid. Aug. lib. 20. de civ. Dei, cap. 14. & 16.

CHRIST remaines ever without any change or alteration, ei∣ther in respect of His promise, or essence: which may cause us both to put our trust in Him, to believe whatsoever He hath sayd, and to depend on Him, as a strong and unmoveable pillar. Kings and Princes dye, our friends dye, our fathers and mothers that were our stayes are taken out of the world: but CHRIST the King and pro∣tectour of the Church continues for ever. King Henry the eight is dead, who banished the Pope out of England. That worthy Prince Edward another Iosiah, and favourer of the Gospell, is dead. Queene Elizabeth that famous Queene, the wonder of the world, while she lived, a carefull and loving nursing mother to the Gospell, is dead. King Iames of Blessed memory a great Patron of the

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Church, a just and a peacefull Prince is dead. Yet CHRIST lives still, His yeares faile not, and He will alwayes provide for his Church and children.

When we heare any ill newes, that such and such be gone, such wise Counsellours, such godly and religious common-wealths-men be gone; let us in some measure grieve at it: the faithfull dye, and no man considers it: that is not well. There should not be such blockishnesse among us: yet let us not be too much daunted at it: let this be a castle of refuge for us to flye unto; Iesus Christ our Cap∣taine, keeper and defender remaines for ever: He is the same, and His yeares never faile.

Now as the head remaines for ever, so shall we that be His mem∣bers: our soules never dye at all, but are immediately in Paradise with Christ: our bodyes though they dye, putrifie in the Earth, and and there sleepe for a season as in beds, yet they shall bee raised up at the latter day: wee shall meete CHRIST in the ayre, and remaine with Him for ever. Let this be a singular comfort to us all.

VERSE 13.

NOe Angell sitteth at the right hand of God: CHRIST doth. Ergo.

That Psame 110.1. must needes bee understood of CHRIST.

1 S. Peter expoundeth it of Him. Acts 2.34.

2 That verse 4. cannot bee applied to David: he was no Priest: all the Priests were according to Aaron, not Melchizedec: none of them were for ever.

3 The Pharisees are mute, when CHRIST presseth them with this testimony, Matth. 22.46. Whereby it is evident, that all tooke it as confessed, that this Psalme was meant of Christ.

1▪ God the Father honours Him with the title of [Lord;] therfore He is God equall with Him.

2 Hee places Him at His right hand as His equall. Ergo. Til: 2 Sam. 6.23. Matth. 1.21. it denotes continuationem temporis: then thou shalt sit quietly with me for ever.

Foot-stoole. that is, extrema subiectio. 1 Cor. 15.24, 25.

As Christs enemies shall be made His foot-stoole; so shall ours be: for His enemies are our enemies: the Captaine and the Soul∣diers, the Head and members have common enemies.

Wee are here the foot-stoole of the wicked: but the time will come when they shall bee our foot-stoole. The Israelites were the Aegyptians foot-stoole on the earth, they drowned their children, they oppressed them with many burdens; but they shall bee their foot-stoole in heaven.

The wicked now for a short time may domineere over the god∣ly, they may make long furrowes on their backes, put them to much slavery, they may feede them with the bread and water of afflicti∣on, as Achab did Micaiah: they may cast them into stockes, pri∣sons and dungeons, as they did Ieremiah: they may spit on their fa∣ces, as they did on the blessed face of our Saviour CHRIST: they may rayle on them with reprochfull termes, as Shimei did on David: they may gibe and jest at them, mocke and deride them, as base Varlets did Iob, whose Fathers he disdained to set with the dogges of his flockes, and as impudent wretches doe now a dayes, even at the Preachers and Ministers themselves: stone them, saw them in pieces, put them to the sword and fire. But let us bee of good comfort, we shall one day be Lords over them, they shall be our slaves and vassals, yea the Lord will tread Satan, and all of them under our feet and make them our very foot-stooles: the gates of hell may avayle, but cannot prevaile against us, we shall be Conquerours yea more than Conquerours over them all. This Hamans Wife her selfe could see,* 1.33 If Mordecai be of the Iewes seede— If he be a faithfull man appertaining to CHRIST, thou doest but strive against the streame to set thy selfe against him: be thou never so great, never so mighty, never so malicious, thou shalt be his foot-stoole in the end: let this encourage us against all ene∣mies whatsoever.

VERSE 14.

YEe have heard what CHRIST is: Will yee know what the Angels be? for their nature, they be spirits, yet created and finite: for their office, Ministers, Officers, Apparitours, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, publike ministers, for the publike good and benefite. Ser∣vants, not Lord, as CHRIST is: sent forth, at the will and com∣mandement of an other. CHRIT is sent into the world, yet as a Sonne, not as a servant: of his owne free will, not by the simple authoritie of an other, as the Angels be. All Angels are Ministers. Some are not ministrantes; some assidentes, as Dionysius collecteth, Dan. 7.10. They all stand about GOD expecting his pleasure to be sent by him.

They are principally for the elect: they are occupied about the wicked, as an Angell destroyed the hoast of Senacherib, and slew Herod, but it is for the godly their sake, Psal. 34.7. Psal. 91.11.12. They minister to God, as their Lord and Master: to us, as their fel∣low servants at the appointment of the Lord.

Sometimes they are sent to instruct the godly in the will of God: as Isaiah 6. to the Prophet in the Apocalyps, to Iohn, to Cor∣nelius, to the Shepheards, &c. Sometimes to deliver them out of danger, as Lot out of Sodom: Peter out of prison: to carry Lazarus soule into Abrahams bosome.

1. Here wee may see, that the name of a Minister is an honou∣rable name:* 1.34 the Magistrate is a Minister, the Angels are Ministers, CHRIST himselfe was a Minister,* 1.35 even the Minister of circum∣cision, when hee lived on the earth. Some prophane fellowes there be, that thinke basely in their hearts, and speake irreverently of the Ministers. I tell you, it is an Angelicall name, an high and magnificent title. Is it not an honourable office to serve the King or the Queene? We that be the Ministers, are servants to Christ the King of Kings, and to his Church the Lambes Wife: therefore thinke highly of us, because of our office. Is it a grace to the An∣gels to be called Ministers, and shall it be a disgrace to us? Nay, we will glory in it, and shame shall light on them that contemne the Ministers of CHRIST.

2. Whose Ministers are the Angels? They be our Ministers, they Minister for our sakes: and what be we in comparison of the Angels? They are spirits, we flesh and bloud: they holy, wee un∣holy: they immortall, we mortall: they in heaven, we on earth; yet they be our Ministers: they Minister to CHRIST, as to their Lord and Master: to us, as to their fellow servants. But what an honour is this to wretched and sinfull man, that the Angels should be his Ministers? As if the King should command an honourable Lord of his privy Counsel to waite on a poore man in the Country, to conduct him from the Court to his owne house: the Angels are of Gods Court in heaven, and see his face continually. Wee are sillie wormes on earth: yet the Lord hath appointed them to attend on us, to be our nurses, to carry us in their armes, that wee dash not our foot against a stone. Let us praise and magnifie God, that hath pro∣vided such keepers for us: What is man, O Lord, that thou regardest him? thou hast made him a little lower, nay, a little higher than the Angels. The Angels are our Ministers: but we are not the Angels Ministers. This is thy gracious goodnesse towards us, thy name be blessed for it for ever and ever.

Whether he have appointed to every one of us a particular An∣gell or not, let us not be too curious in the discussing of it: this is comfortable for us, that wee have many Angels to Minister to us: Their Angels,* 1.36 saies CHRIST of those that believe in him, not their Angell: not one Angell, but many carryed Lazarus his soule into Abrahams bosome.

3. What an unspeakable comfort is this for us? What a Tow∣er of defence against Satan and his Angels? The Devill compas∣seth the earth to and fro, hee walkes up and downe like a roaring Lion, seeking whom he may devoure: and there be many 1000s of devils: there were a legion in one man. These by Gods permis∣sion raise up tempests, stirre up extraordinary windes, blow downe houses, Nay, if God did not bridle them, they would quickly teare us all in pieces: but let this be our castle to flye unto: as there be bad Angels to hurt us; so there be good Angels to defend us. There were Charrets and horse-men of fire round about Elisha: and

the Angels of God, though we cannot see them with our eyes, pitch their Tents round about us: these be stronger than the Devill and his angels, because they never sinned, and have God on their side. In the time of Popery the people were much deluded with the walk∣ing of spirits, they durst not go through a Church-yard in the night for feare of them. Sundry are afraid of Fairies and of ill spirits, that haunt their houses: no doubt but the evill angels are busie in all places, yet let us feare none of them all: we are guarded with the celestiall guard of holy Angels, that are able to protect us from them all; especially, Christ Iesus is on our side, which is above all Angels; he sits at Gods right-hand, hath all power in heaven and earth, he will preserve us from all dangers in this life, and bring us to his everlasting Kingdome in the life to come.

4 Seeing that God hath ordained the Angels to be ministring-spirits, for our sakes, which undoubtedly looke carefully to their charge, seldome or never are they absent from us, some or other are present with us continually: Let us do nothing that may grieve these Heavenly Spirits:* 1.37 let the Women be covered because of the Angels. So let not us sweare and blaspheme the Name of God, &c. because of the Angels. Men would blush to commit filthinesse in the presence of an honourable Personage; the Angels are alwayes present with us; therefore, even in respect of them, let us absteine from sin.

Notes

• * 1.1

  Luk. 10.23, 24
• * 1.2

  Acts 4.25. Luke 1.70.
• * 1.3

  Mat. 10.20. 2 Cor. 5.20.
• * 1.4

  Acts 2.
• * 1.5

  2 Tim. 3.1.
• * 1.6

  1 Cor. 7.31.
• * 1.7

  Mat. 28.18.
• * 1.8

  Rom. 8.17. Gal. 4.7.
• * 1.9

  Matth. 24.
• * 1.10

  2 Pet. 3.12.
• * 1.11

  Col. 1.16.
• * 1.12

  Matth. 5.14.
• * 1.13

  Deut. 1.31. Isai. 46.3.
• * 1.14

  Deut. 32.11.
• * 1.15

  Acts 12.20.
• * 1.16

  Apoc. 5.12.
• * 1.17

  Luk. 13.29.
• * 1.18

  Math. 10.28.
• * 1.19

  Rom. 8.29.
• * 1.20

  Psal. 1047.
• * 1.21

  Psal. 45.7.
• * 1.22

  1 Ioh. 2.27.
• * 1.23

  Gen. 28.
• * 1.24

  Levi. 2.1.
• * 1.25

  Act. 8.3.
• * 1.26

  Phil. 3.
• * 1.27

  1 Sam. 30.6.
• * 1.28

  Isai. 57.21.
• * 1.29

  2 Tim. 4.6, 8.
• * 1.30

  Prov. 31.29.
• * 1.31

  Gen. 1.
• * 1.32

  Rom. 8.21.22.
• * 1.33

  Hest. 6.13.
• * 1.34

  Rom. 13.4.
• * 1.35

  Rom. 15.8.
• * 1.36

  Matth. 18.10.
• * 1.37

  1 Cor. 11.10.